第五 明菩薩行品
問曰：如前已說應斷四顛倒，厭離輪回，而求菩提，那麼菩提果又有何功德呢？
1. 諸佛所動作，都非無因緣，乃至出入息，亦為利有情。
[索]諸佛三門所有動作，都不是沒有因緣的，乃至出息入息，亦是利益有情之事業。
2. 猶如死主聲，世間皆生畏，如是遍智聲，死主亦生畏。
[索]猶如死主的聲音，世間一切人聞之皆生怖畏，如是遍智的音聲，死主也會聞而生畏。
問曰：當年外道向佛提出我與世間是常無常等十四種問題時，佛陀默言無語，以此是否可證實佛陀非遍智呢？
3. 佛知作不作，應說不應說，以是何因說，遍智非遍智。
[索]佛陀現量了知一切應作與不應作之事，應說與不應說之界限，因此你們憑什麼道理說一切智智的佛陀不是遍智呢？
問曰：修大乘法為什麼要首先引導發心呢？難道以身口善行不能趨入菩提道嗎？
4. 除心則行等，不見有福等，是故諸業中，唯意為主要。
[索]除開賢善發心則所有的行住等，不會見到其中有福德等業報，所以諸身口意業之中，唯有意業最為主要。
問曰：菩薩也有造殺生等侵害有情之業，由此可見，發起了菩提心的菩薩，所行並非全為善法，而是也會有造惡業的情況。
5. 菩薩由意樂，若善若不善，一切成妙善，以意自在故。
[索]菩薩由於饒益眾生的意樂，身口所行的表面上或善或不善的一切行為，都會成為隨順菩提道的極妙善法，因為菩薩的意樂能恒時自在隨順於善法故。
問曰：菩薩從何得名為勝義菩薩呢？其勝義發心之福德如何？
6. 菩薩初發心，勝過大地上，一切眾生類，轉輪王福德。
[索]菩薩于初地發起勝義菩提心，其福德遠遠勝過大地上一切眾生類都成為轉輪王的福德。
問曰：自己發菩提心有如是功德，那麼引導他人發菩提心，功德如何呢？
7. 若有建寶塔，高與世間等，調伏使發心，說福勝於彼。
[索]若有眾生為了敬仰佛陀而修建七寶佛塔，高與世間色究竟天相等；而另有人調伏一個眾生使他發菩提心，佛說此福德勝於建塔者。
問曰：菩薩如何利益有情？
8. 師長欲利他，應承事弟子，因彼不知利，故名為弟子。
[索]師長想要利益他人，應當以身語諸行隨順弟子的意樂而承事，因為他們不知如何是有利之事，所以名為弟子。
問曰：菩薩饒益有情時，若有人不知好壞善惡，以嗔怒之舉對待，此時菩薩該如何調伏自心呢？
9. 如鬼執雖瞋，醫者不生惱，能仁觀煩惱，非惑繫眾生。
[索]就象為鬼祟迷執的病人，雖然對醫生特別嗔恚，但醫生不會生煩惱；同樣，能仁會觀察所化眾生的煩惱，而不會對煩惱所系執的眾生起嗔恚。
10. 隨彼何所喜，先應觀彼法，倘若已失壞，都非正法器。
[索]菩薩應隨順弟子所喜愛的法門，先應妥善觀察再決定傳法次第；倘若不能相應所傳之法而失壞，即非為正法之器。
11. 如母於病兒，特別覺痛愛，如是諸菩薩，特意憫惡者。
[索]猶如慈母對於有病的兒女，特別覺得痛愛；如是諸慈悲的菩薩，也應特意悲湣作惡者。
12. 或作彼弟子，或作彼師長，以種種方便，令有情通達。
[索]或者作他的弟子，或者作他的師長，菩薩應以種種方便善巧，令所化有情通達真如法性。
13. 如善巧良醫，少有不治症；獲巧力菩薩，非所化甚少。
[索]猶如善巧的良醫，少有不能治癒的病症；同樣已獲得大悲善巧力的菩薩，非為所化的眾生極為稀少。
14. 若菩薩境中，有由未策勵，墮落於惡趣，是智者所呵。
[索]若在菩薩的行境中，有眾生因未受到策勵教化，而墮落於惡趣中，此是一切智者所呵責之事。
問曰：修習大乘佛法者，若不讚歎修習大悲，有什麼樣的過失呢？
15. 若於他苦迫，不欲讚悲憫，如何於無怙，能哀憫行施。
[索]如果對於其他有痛苦迫惱的眾生，不欲讚歎悲湣，那又如何對無有依怙的有情，能以哀湣行持佈施呢？
問曰：菩薩既有自在的大悲心，那麼不信或嗔恚大悲菩薩有何過患呢？
16. 若有為利他，久住於世間，間住尚有損，況真心起瞋。
[索]若有為利他人而長久住於世間不入涅槃的菩薩，對他不去恭敬親近而安住不動者，尚會於今生後世有損害，更何況真心對他生起嗔恚呢？
問曰：菩薩在世上以何形象救度眾生呢？
17. 若一切生中，常具足五通，於劣現劣身，此乃最難行。
[索]菩薩若于一切轉生中，能常具足五種不退轉的神通，而于應以劣身度化者示現劣身，這是最極難行之事。
18. 方便諸時中，久遠所集福，如來說彼量，尚非遍智境。
[索]菩薩以善巧方便力，于諸時中不斷饒益有情，如是在久遠劫中所積集的福德，如來說其量尚且不是遍智所能盡數之境。
問曰：《本生經》等經典中，著重敍述了菩薩非常喜歡佈施，但對戒律並無如是重視，這是為什麼呢？
19. 施聲能顯示，死法及餘有，是故於菩薩，施聲恆優美。
[索]佈施的聲音能顯示死亡、正法和餘有，所以對於菩薩，聽到施聲都會恒常覺得優美，以此自然於佈施特別欣樂。
問曰：為什麼菩薩的佈施有如是無量功德，而一般人的佈施卻沒有呢？
20. 若謂今行施，當感大果報，有所取所捨，如商賈應呵。
[索]如果認為現今行佈施，當來能感大受用果報，這種想法是為取得實有果報而舍施，猶如商賈為取財利而舍商品，誠應受聖者呵責。
問曰：如果相續中有宿罪，自心無法清淨，那又怎麼能以清淨三門而修佈施等善法呢？
21. 若昔所作惡，有亦成非有，彼具善業者，無有不能辦。
[索]如果菩薩已生起大悲菩提心，往昔所作罪惡縱然有一些，也會成為非有；彼等具有大善業力的菩薩，于利他善法無有不能成辦者。
問曰：諸聖者菩薩如果已不隨業煩惱流轉生死，此時為何不入涅槃呢？
22. 大勢心意者，此間亦無損，故彼視三有，涅槃無差別。
[索]心意具有隨順法性之大力者，住在世間亦不會有生死煩惱損害，因此他們視三有輪回與涅槃沒有差別。
問曰：菩薩獲得勝義菩提心後，為什麼能自在圓滿一切事業呢？
23. 若誰一切時，從心自在生，何因彼不成，一切世間主。
[索]如果誰獲得了登地果位，就能于一切時中隨心自在而顯現，那麼他有什麼原因不能成為一切世間主呢？
問曰：修菩薩行的果為什麼會是遍智呢？
24. 世間亦現見，從勝出最勝，故不思議力，應知亦定有。
[索]世間人也能現量見到，從殊勝因即能出生最殊勝的果，因此由不可思議的菩薩福智妙力，應知不可思議的如來遍智力，也決定會有。
問曰：為什麼小乘行者都畏懼大乘法，而不敬信修習大乘菩提道呢？
25. 如是甚深法，愚夫生恐懼，如是劣根者，怖最希有法。
[索]猶如對如是甚深法義，愚夫會生起恐懼，同樣勝解根器低劣者，會怖畏最極稀有深廣的大乘妙法。
CHAPTER 5
101. Not a single movement of Buddhas
Is without reason; even their breathing
Is exclusively for
The benefit of sentient beings.
102. Just as ordinary people are
Terrified by the words "Lord of Death",
So the words "Omniscient One"
Terrify the Lord of Death.
103. A Subduer has [perception of] that
Which should or should not be done or said.
What reason is there to say
That the Omniscient One is not all-knowing?
104. Without intention, actions like going
Are not seen to have merit and so forth.
In all actions, therefore, the mind
Should be understood as paramount.
105. In Bodhisattvas, through their intention,
All actions, virtuous and non-virtuous,
Become perfect virtue because
They are in control of their minds.
106. The merit of Bodhisattvas with
The first intention far exceeds
That which would make all beings on earth
Become universal monarchs.
107. Someone may build a precious
Reliquary, as high as the world;
It is said training others to generate
The altruistic intention is more excellent.
108. A spiritual guide who wishes to help
Must be attentive towards students.
They are called students because
Of not knowing what will benefit.
109. Just as a physician is not upset with
Someone who rages while possessed by a demon, Subduers see
disturbing attitudes as
The enemy, not the person who has them.
110. That for which someone has
Liking should first be assessed.
Those who are disinclined will not
Be vessels for the excellent doctrine.
111. Just as a mother is especially
Anxious about a sick child,
Bodhisattvas are especially
Compassionate towards the unwise.
112. They become students of some
And become teachers of others,
Making beings who do not understand,
Understand through skillful means and knowledge.
113. Just as for an experienced physician
A sickness that cannot be cured is rare,
Once Bodhisattvas have found their strength, Those they
cannot train are extremely few.
114. If some within a Bodhisattva's sphere,
Lacking encouragement go
To bad rebirths, that one will be
Criticized by others with intelligence.
115. How can one unwilling to say
That compassion for the oppressed is good,
Later out of compassion
Give to the protectorless?
116. When those indifferent towards one
Who stays in the world while it lasts
To help transmigrators, suffer loss,
What doubt about those who are hostile?
117. One who in all lives has the five
Super-knowledges [appears] as inferior
With a nature like the inferior --
This is extremely hard to do.
118. The Tathagata said that the merit
Gathered constantly through skilful means
For a very long time is immeasurable
Even for the omniscient.
119. The word "giving" indicates
Death, practice and other existences.
That is why the word "giving" always
Is of interest to Bodhisattvas.
120. When one thinks that by giving gifts now
There will be a great result,
Receiving and giving are like trade
For profit, which will be criticized.
121. For one who before even did
Ill deeds, they will have no [effect].
There is nothing one with virtue
Considers should not be accomplished.
122. Even here nothing harms
One with a powerful mind, and thus
For such a one, worldly existence
And nirvana are no different.
123. Why should anyone who takes birth
Through constant control of the mind
Not become a ruler
Of the entire world?
124. Even in this world among excellent things Some are seen to be
most excellent.
Thus realize that certainly also
Inconceivable power exists.
125. Just as the ignorant feel afraid
Of the extremely profound doctrine,
So the weak feel afraid
Of the marvellous doctrine.
